Previously, we explored the fundamental belief that Hashem controls everything that happens to a person, and some of the ramifications of that reality. The fact that Hashem determines what happens in the world and in our lives means that we should be reflective about our experiences. We should realize that these events are planned, not random.

Reflective Leadership

Moshe Rabbeinu had this perspective. The Torah notes that upon seeing a bush that was burning without being consumed, Moshe went to investigate further.^[1]  Many others saw the bush, but only Moshe looked into the phenomenon.^[2] His attentiveness and reflectiveness made him worthy of Hashem’s revelation.^[3]

Mordechai followed Moshe’s lead. When Esther was chosen as queen (despite her lack of effort^[4] or interest), most people shrugged their shoulders and moved on. Mordechai understood that this was divinely planned and visited Esther each day to determine Hashem’s intention.^[5]

When Haman issued his decree against the Jewish people, Mordechai figured things out. Hashem had made Esther queen to put her in a position to help the Jewish People at their moment of need.^[6] Mordechai’s reflection upon past events facilitated his guidance to Esther when the crisis arrived.

Actively Searching

Avraham Avinu took this idea a step further. In addition to internalizing the message of phenomena he chanced upon,^[7] he actively sought indications of Hashem’s Will in his surroundings.

After Hashem congratulated him for his willingness to sacrifice Yitzchak and told him to desist, Avraham “raised his eyes” to look for something else to sacrifice in Yitzchak’s stead.^[8] Though Hashem had not commanded him to do so, Avraham assumed Hashem might want him to offer an animal sacrifice and he searched for that possibility. This search led him to the ram that was (strangely) caught in the thicket. This ram’s presence was no coincidence. Chazal posit that Hashem created it during the six days of creation especially for this purpose.^[9]

In many ways, Avraham’s sacrifice of the ram was more significant than his willingness to sacrifice Yitzchak. This is why the angel blessed Avraham for his efforts only after he sacrificed the ram^[10] and why our Rosh Hashanah commemoration of the akeidah uses a ram’s horn as a shofar.  Though Avraham’s willingness to sacrifice his own son showed great devotion, his sacrifice of the ram exhibited his search for the unspoken Will Hashem relays to us through our natural experiences. This is a higher level of avodat Hashem and a critical element in a world without prophecy.

Missing The Point

In contrast to Avraham, Moshe, and Mordechai, the Torah also describes leaders who were insensitive to Hashem’s messages. Pharaoh was an excellent such example. When introducing the makah (plaque) of Arbeh, Hashem expresses unique frustration with Pharaoh by branding him as a “refusenik.”^[11] Why did Hashem describe Pharaoh this way particularly at this point in the makot?

The answer lies in the fact that Hashem had used the preceding makah — Makat Barad (hail) — to send Pharoah a message. Though Hashem used the barad to destroy most of the crops, He spared the chitah (wheat) and the kusemet (emmer) to send Pharaoh a message.^[12] If Pharaoh continued refusing to free the Jewish People, there would be another makah that would destroy these (remaining) crops as well.^[13]

Pharaoh’s continued refusal showed his disregard for Hashem’s message and earned him the “refusenik” title. Hashem sent him a message and he refused to internalize it.

The Meraglim were also guilty of a similar refusal. Rashi explains that the story of the Meraglim is juxtaposed with the story of Miriam’s leprosy to teach us that the Meraglim should have learned the danger of negative speech from seeing Miriam’s punishment.^[14] “These reshaim saw and did not learn a lesson,”^[15] and they subsequently spoke negatively about Eretz Yisrael.

Why We See

The fate of Pharaoh and the Meraglim should remind us to consider the message embedded in what happens to us. Chazal took this idea a step further by applying it to non-miraculous events as well. The gemara^[16] instructs one who sees a sotah’s disgrace to respond by separating himself from wine (by becoming a nazir). The Baal Shem Tov asks why only one who sees the disgrace should respond this way. If separating from wine is advisable, shouldn’t everyone take such action?

The Baal Shem Tov^[17] explained that only the one who sees the sotah needs to take such action because the fact that he saw the sotah is an indication that he himself has a similar problem.^[18] Hashem arranged for him to see the sotah as a way of showing him his need to take such action in order to prevent a similar personal outcome.

The Ohr HaMeir^[19] derives a general principle from here: “Any time a person sees something… they should realize that Hashem has shown them this for a reason.” Rav Tzadok Hakohen^[20] adds that everything in our surroundings hints at something we need to internalize or respond to in some way.^[21]

A Calling, Not A Coincidence

Because Hashem directs the world, things that happen to and around us are more than just coincidental. They call upon us to reflect and react. The idea of coincidence as “a call” is the reason the Torah sometimes adds an aleph to (conjugations of) the word mikreh (chance).^[22] The aleph adds a connotation of calling (kuf, reish, aleph) and thus redefines the chance as a calling. Things that seem to occur by accident, are actually Hashem calling upon us to take notice and reflect.

May our realization of Hashem’s directorship of the world inspire us to be more sensitive to and reflective upon our life experiences, and may this sensitivity help us hear Hashem’s call to us and fulfill our mission(s) in this world.

Rav Reuven Taragin is the Dean of Overseas Students at Yeshivat Hakotel and the Educational Director of World Mizrachi

^[1] Sefer Shemot 3:2-5

^[2] Medrash Rabbah 2:5.

^[3] Medrash Tanchuma Shemot 15, Seforno Shemot 3:4.

^[4] Megillat Esther 2:15.

^[5] Rashi Esther 2:11.

^[6] Megillat Esther 4:14

^[7] See, for example, Bereishit Rabbah 39:1.

^[8] Sefer Bereishit 22:12-13. See also Bereishit 18:2 and 22:4, which also use the term “raised his eyes” to describe Avraham's search for Hashem’s Will in the world around him.

^[9] Masechet Avot 5:6.

^[10] Ibid., 22:15-18.

^[11] Sefer Shemot 10:3

^[12] Ibid., 9:32. See Rashi et al. and Gur Aryeh 10:1.

^[13] Ramban Shemot 9:31. See also Gri”z al HaTorah Shemot 10:3, Rambam in Hilchot Ta’aniyot 1:3 and his Iggeret Tichiyat Hameitim. This is why Moshe and Aharon describe the makah of Arbeh as consuming the “crops that remained after Makat Barad (Shemot 10:5).”

^[14] Rashi to Sefer Bamidbar 13:2

^[15] This formulation may imply that the lack of response reflects or even reaffirms a person’s status as a rasha.

^[16] Talmud Bavli, Masechet Berachot 63b.

^[17] This teaching is quoted in many sefarim. See, for example, Arugot Habosem (Parshat Vayera), Ohr Zaru’a La’tzaddik (7 DH V’amru), and Arvei Nachal (Parshat Lech Lecha). See Tosefta (Masechet Shavuot 3) for an earlier source for this idea.

^[18] See Kometz Hamincha (2:2), Me’or Einayim (Chukat), and Toldot Yaakov Yosef (Terumah 3).

^[19] Rabbi Zev Wolf of Zotamir, Talmid of the Maggid MiMezritch to Parashat Nasso.

^[20] Pri Tzaddik (Naso 13). See also Ohr Zarua, Ohev Yisrael (Likutim Chadashim Bereishit) and Hayom Yom (9 Iyar).

^[21] R’ Chessed Halberstam, one of the Lubavitcher Rebbe’s personal attendants, told a story about Rebbetzin Chaya Mushka Schneerson, the wife of the Lubavitcher Rebbe, which illustrates this point.

R’ Chessed had the privilege of driving the Lubavitcher Rebbitzen, a”h, to a park on Long Island. There she would enjoy some fresh air, feed the birds, and enjoy some desperately needed private down-time.

One day, as they neared their exit on the Long Island Expressway, they found that their regular route was closed off due to construction. The side streets were congested and the traffic moved very slowly. As they were driving, they noticed a group of people gathered outside a house and a number of people crying. When they stopped at the traffic light, the Rebbetzin turned to the driver and asked him to return to the spot where the people had gathered. They turned around and arrived at the scene. Movers were shlepping furniture and loading up a truck belonging to the county marshal. R’ Chessed found out what was happening: A poor Russian family was being evicted from their home because they were in arrears for the rent.

The Rebbetzin inquired how much the woman owed and if the marshal would accept a personal check. The sum that the family owed was $6,700. When the marshal confirmed with the bank that the check was covered, the Rebbetzin wrote out a check for the full amount, gave it to the bailiff, and asked him if the same men who took the furniture out of the house could please bring it back in. She then quickly took leave of the scene before the family would recognize who their benefactress was.

As they made their way to the park, R’ Chessed couldn’t contain himself and asked the Rebbetzin what had prompted her to give such a large sum to a total stranger: “When I was a little girl, my father (the Frierdiker Rebbe) told me that anytime something causes us to deviate from our normal routine, there is a Divinely ordained reason. When I saw the detour sign instructing us to deviate from our regular route, I remembered my father’s words and immediately thought to myself: every day we drive by this street; suddenly the street’s closed off, and we’re sent to a different street. I realized that we had been sent along this route for a purpose” (quoted by Rav Rav Judah Mischel in his piece Turn Aside!).”

^[22] Sefer Bereishit 42:38 (in contrast with 44:29) and 49:1, as well as Vayikra 10:19.